THE AUSTIN EXPERIMENT

The Christian Faith­and­Life Community

W. Jack Lewis, Executive Director

THIS PAMPHLET IS ADDRESSED

TO THE NEW MAN OF THE NEW AGE

YOU HOLD IN YOUR HAND something more than an appeal you for financial support. This pamphlet is a theological document which appeals to you to think through for yourself some of t! most important issues of our time. Individuals, families, clergymen and church groups, educators, businessmen, and civil organizations will find this brochure a valuable instrument in discussion and dialogue about every phase of our lives today, socially, educationally, politically . . . and especially in our church life. Addition copies of this pamphlet, monographs, subscriptions to the Expel meet's monthly journal, and other printed materials may be s cured upon request.

THE AUSTIN EXPERIMENT is conducted by the corporate ministry of the Christian Faith­and­Life Community which includes an interdenominational faculty of seven professionally trained theologians. The Community, chartered under the laws of the state of Texas in 1952 as a nonprofit religious and educational institution is under the administration of a thirty-five member ecumenical board of directors. In addition, a council of outstanding laymen and clergymen, especially qualified by their professional status

various fields, serves in an advisory capacity to the staff, faculty and board of directors.

"The most significant expression of the Church that I have seen in the United States is the Christian Faith­and­Life Community and the witness ;t represents

Dr Hendrick Kraemer,

Founder and Former Director,

Ecumenical Institute, Switzerland

CONTRIBUTIONS should be INQUIRIES should be addressed designated to The Christian to The Corporate Ministry, Austin Faith­and­Life Community, Austin Experiment, 2503RioGrande 2503 Rio Grande, Austin, Texas.

THE AUSTIN EXPERIMENT'S continuing, all­out research is producing one significant advance after another in the development of the Church's new response to her calling in the new age. And countless persons, individual laymen and clergymen, denominational agencies, educators, and lay centers around the nation and around the world are benefiting from these breakthrough experiments. Here is research that is providing concrete ventures in life and faith, that is breaking the risk­barrier by being itself a sign of the times, that is raising the problems of the Church­world interchange in one concrete situation after another, attempting to recover the dimension of depth in the life and mission of the Church and in the revitalization of the society to which the Church must carry her message.

THIS RESEARCH AND TRAINING CENTER was established in 1952 and has broadened in scope until today its work encompasses all of the programs and projects depicted on this chart; described by outstanding educators, theologians, and church leaders as one of the most comprehensive developments in lay theological education to be found anywhere in the world.

ALL PROGRAMS OF THE EXPERIMENT are oriented in the direction of discovering new methods that will bring lucidity in four pivotal dimensions of human existence: corporate worship, corporate study, corporate living, and corporate mission. These focal areas embody the basic issues which claim modern man inside or outside the Church. They represent the underlying structure of every endeavor and clarify the intimate relationship between qualitative lay theological education and genuine liberal education. The concern is not to advance abstract theories, but to make it possible for each person to enter into the dramatic dialogue of twentieth century life in such fashion that he is aided in thinking through for himself and deciding for himself the way he will understand himself in the world, making the self-conscious choice of that which will be the valuational center behind all of his decisions.

COLLEGE HOUSE

EXPERIMENTS

"I have been deeply impressed by contribution which the Community made to the liberal education program Texas. Although the academic standard self is very high, the study and discuss programs have been able to move into areas where a state university would not justified in entering. Its main character)' has been dissatisfaction with any current accomplishment, that is the reason for optimistic view of its future."

Dr. Harry H. Ransom, Vice­President and Provost of the University of Texas

LAOS HOUSE

EXPERIMENTS

"In history there are periods of stagnation and periods of movement. We are at the beginning of a new movement period one of pioneering experiments. The Christian­Faith­and­Life Community is working right at this point. This kind of experiment is more important than what it does. What it is, is important. This work is a sign, and has far reaching implications for the Church."

Hans­Ruedi Weber, Chairman

Department on the Laity

World Council of Churches

THE PARISH LAYMEN'S SEMINARS:

A theological training program for laymen of the local churches of the Southwest who wish to undergird their responsible. leadership in the congregation with intensive theological grounding. Their experimental seeded conference seminars are oriented toward the: development of extended study in theological depth and the exploration of the forms such study might take within the local churches.

THE PARISH MINISTERS' COLLQUIES

An experiment focused upon the continuing education of parish ministers directed to be discovery of a new approach.

THE CHURCH IS. PARTICIPATING IN THE BREAKTHROUGH. A brand new image of herself is being forged in this new world of new men. This new image is the breakthrough within the Church. Inconspicuous as it may be, it is nonetheless taking shape and is already manifest in many forms in many places.

Again and again the Church has broken through her past historical structures to fulfill her historical destiny in the midst of new historical situations. The practical images by which she lived and worked have changed as she . moved from the Ancient world through the Medieval into the Modern: from an image of herself as an eschatological congregation, to that of a super agency for the fulfillment and preservation of civilization, to that of a priestly community in the midst of secular society. Now, in this postmodern world, still another image is being formulated through which the Church will know herself and make her response in this new age in history. This present image is that of the Church as mission, in the world.

This image, as the others, is highly complex. It involves the renewed awareness that man, before God, is freed to be present to and decisive in life ­­ as it is given to him day by day. It involves the renewed awareness that in Christ this world, as it is, is good; that it is given and loved of God. It involves the renewed awareness that the Church's only reason for being is to declare the good news to man by living in the very midst of the world as the embodiment of her Gospel.

The new image of the Church can be seen most clearly in three developments within the Church of the twentieth century: the theological recovery the ecumenical awakening, and the current Lay Movement. The latter is perhaps the direct­indirect outgrowth of the former two and may turn out to be the most significant.

The current lay awakening is more of a common spirit in many separate bodies than an organic historical movement. It originated in Europe after the last war, spread to North America and now encircles the globe. The now well­known lay centers in Germany France, Switzerland, Holland, Italy, Scotland, and Greece differ greatly in particular emphases, but all have certain qualities and concerns in common:

THE PRACTICALITY OF THE GOSPEL: They have been given to see afresh the ultimate significance of the Christ­event to man's actual living in this day­to­day world.

THE CENTRALITY OF THE CHURCH: They have rediscovered the Church as an historical community with the unique vocation of freighting a Word without which no man can Live.

THE MINISTRY OF THE LAITY: Perceiving the subtle clericalism in the Protestant church and uncovering the meaning of the term "laity" as the whole people of God with a common task, they are insisting that the primary ministry in the Church is that of the layman in the world.

THE CONCERN FOR THE NOW: Accepting the fact that they are men of the 20th century and that God has given this time, as he has given every time, they stress the necessity for the Church to live and labor and speak in terms of the events, thought forms, and concerns of the day.

THE RELATIVITY OF FORMS: They are convinced that no technique, strategy, or institutional form of the Church is ever sacred, and are seeking to discover new methods and structures through which the Church can more effectively fulfill her task.

This Lay Movement is concerned with the renewal of the Church as Mission in the world-in the new world of new men. It is forging the new image of the Church. Here is the breakthrough. Here is the forerunner of things to come. The Christian Faith­and­Life Community understands the Austin Experiment as a part of this lay awakening.

NEW WORLD

Western Civilization Has Experienced a Breakthrough

A brand new world is being thrust upon us . . . which we do not understand . . . did not ask for . . . and cannot finally manipulate. We more sense this new age than comprehend it:

.

AN ACUTELY DYNAMIC WORLD OF FLUX, on the move from one crisis to the next as one world view after another crowds in upon the preceding one.

The question of our age is not how to return to a static universe but how to respond to the given scene of perpetual change.

HIGHLY INDUSTRIALIZED, URBAN WORLD that is rapidly pushing from the center of Western Civilization the last vestige of the long­lived rural agrarian economy.

The question of our age is not how to conserve antiquated systems, but how to find meaningful structures for living in the new time.

AN INTENSELY TECHNOLOGICAL WORLD OF AUTOMATION that is increasing the need for the highly trained expert and bringing a whole new problem of leisure time.

The question of our age is not how to develop new ways to escape meaninglessness, but how to meaningfully harness these new gifts.

RADICALLY SCIENTIFIC, HISTORICAL WORLD which eliminates traditional other­worldly metaphysics and forces man to live before the actual world of space and time.

The question of our age is not how to create some idealistic theory of life, but how we can live as genuine human beings in the universe as it is.

COMPLEX WORLD OF TECHNICAL PSYCHOLOGY AND INWARDNESS which is revolutionizing man's total social existence and transfiguring the whole meaning of personal freedom.

The question of our age is not how to return to naive unawareness, but how to participate authentically in this era of radical self-consciousness.

BEWILDERING WORLD OF SPACE CONQUEST AND NUCLEAR POWERS foreshadow problems of staggering proportion beyond the power of the imagination to conceive.

The question of our age is not how to smother our fears of tomorrow, but how to find the courage to be open to whatever the future brings.

HERE. IT IS NOT GOING TO GO AWAY. It is our given. We can indeed hide from it d suffer the catastrophic consequences-

But the question of integrity and faith is: How are we to live within it? How can we be human beings through it? How are we to respond to it creatively? How can we be men of faith before it?

To Provide an experimental center for unfettered research into the relationship between Christianity and the new world of the twentieth century, for the sake of the Church and of society at large.

To Pioneer concrete ventures in faith and life on behalf of the local congregation of all denominations toward the recovery of the ministry of the laity in the renewal of the Church as mission to the world.

To Explore new strategies for the theological education of laymen who are searching for ways of thinking through for themselves the meaning of the Christian faith which will maintain their intellectual integrity and have relevance to the real problems of their personal­and social life.

To Recover that kind of genuine dialogue among contemporary men which will issue in creative social structures capable of mediating authentic personal existence and new possibilities for justice for all men who must respond in one fashion or another to this world.

THE NEW MAN

WITH THE NEW WORLD has come a breakthrough in the human spirit. Howsoever rare, the postmodern man is emerging. The tomorrows are in his hands. His essential characteristic is intensive and extensive consciousness of his situation in an utterly new world. He is the man of awareness.

This man of awareness knows that he must live in the new world as it is given and that he cannot do this without some life image through which he grasps who he is. Furthermore, he sees with lucidity that there are no other­worldly resolutions of this need and that another can never finally determine his style of life for him.

This man of awareness knows that he must live in the new world as it is given and that he cannot do this without the courage to use his own critical intelligence in making his own decisions. Furthermore, he is aware with stark clarity that there are no easy, once­and­for­all answers and that every solution is proximate and ambiguous.

This man of awareness knows that he must live in this world as it is given and that he cannot do this without a sense of authentic task or mission through which he contributes creatively to the historical processes. Furthermore, he apprehends with naked consciousness that there are no predetermined patterns for our life and that earning a living is in no wise adequate to his yearning for a life task.

This man of awareness knows that he must live in the new world as it is given and that he cannot do this without the discipline and sustenance of corporate structures. Furthermore, he grasps with unquestionable certitude that no society can lay an absolute claim upon him and that to surrender his conscience to such a claim is to die the second death.

He is aware that the structures of our day must be hewn from the stuff of the new world. Where the struggle to fashion new and creative modes of corporate existence is present . . . there is the breakthrough. There is the future alive in the present. The Church is participating in the breakthrough. .

· It is a significant expression of the current worldwide lay awakening.

· It is a pioneering embodiment of the current worldwide theological recovery.

· It is a concrete manifestation of the current ecumenical movement.

· It serves the Church in working out strategies for providing the laity in the local congregation with a genuine theological education in depth, adequate to their ministry in and to the world.

· It serves the Church through its research relating to the internal structures and essential activities of the local congregation such as: corporate worship, corporate study and corporate living.

· It serves the Church by exploring ways and means whereby the local congregation may exercise an authentic and effective corporate ministry in every aspect of the culture and the society of which it is a part.

It is concerned to awaken men everywhere to the new world, and to discover how to address the word of faith relevantly to the citizens of this new world calling them to responsible creative action.

It is concerned to provide the new man with opportunities to enter into dialogue honestly and openly with other new men about their real questions concerning self­understanding, or critical thinking, moral decisions, discipline and community, freedom, responsibility and vocation in the new world.

It is concerned to join with all aware men everywhere, inside or outside the Church, in facing the unique social issues and problems of our age, in seeking more adequate forms for sustaining authentic personal Existence in the complex relations and orders of society, in being sensitive both to present injustices and to new possibilities of justice in the present situation.

The Christian Faith­and­Life Community is a group of self-conscious churchmen. clerics and laics, who have submitted themselves to a Common Rule of Life for the sake of carrying on their corporate ministry which, in particular, is the Austin Experiment and, in general, is the recovery of the ministry of the laity in the renewal of the Church for her mission in and to the new world of our time.

The Community is composed of two groups under the corporate rule for the sake of corporate mission: the resident members: administrative and teaching staff, office and house personnel, interns and others not permanently residing in Austin, all of whom share responsibility for the various programs of the Experiment, the associate members: individuals who are not directly involved in the operation of the Austin Experiment but are dedicated to the task of the renewal of the Church in our time and submit themselves to the corporate discipline for the sake of that task.

· The Community looks upon its own life as an Experiment on behalf of the Church and the world, especially their corporate discipline relating to worship, time, goods, study, their attempt to articulate a style of life and their endeavor to recover secondary symbols which can freight meaning in the various communities of family, labor, politics which sustain their life.

behind every breakthrough:

FINANCIAL SUPPORT OF ALERT NEW MEN

HELP US FACE THIS PROBLEM: Money is hard to get for the support of work that by its very nature broadly encourages people to understand themselves in radically new ways. For many people, experimentation such as this is in some way a genuine threat. It appears that this threat is a necessary hazard, but one that cannot be overcome unless those who are willing to look seriously into the issues raised in this pamphlet give their financial support. We are convinced that whether or not the Austin Experiment performs this task, someone, some group, some new men, somewhere must immediately get to work on this job. This type of research simply must be done.

THE AUSTIN EXPERIMENT is solely dependent upon the slowly increasing number of persons who are alert to the need for concrete, intellectually honest, unfettered research within the Church. Its work has continued thus far only on the money received from persons who are concerned to break through superficiality in religious life and struggle at depth with the back­breaking task of renewing the Church in this new world. Finding such perceptive people is a serious problem. Campaigns promoting one form or another of escape from the new world and its perplexities interest neither the Austin Experiment nor those who listen with "a third ear" to the questions raised in this brochure. If you support this work, it will not be due to any subtle, conformist pressure manipulated by a widespread advertising campaign.

YOUR MONEY IS NEEDED. Your decision to start making regular financial contributions right now is requested. If you can interest others in this venture, or if there is any other way in which you can help to secure financial aid for the Experiment, your decision to do so will be appreciated. But most urgently, your own financial support is needed now.

Chairmon-William B. Carlsow (Presbyterian US), Attorney

Vice.Chairman: Edward V. Long (Lutheran), Minister, St. Martin's Evangelical Lutheran Church

Secretary: K. Carter Wheelock (Southern Baptist), Professor, University of Texas

Treasurer Glen E. Lewis (Methodist), Investments

Joe W. Bailey (Disciples of Christ), Surgeon

H. B. 3anks (Presbyterian US), Wholesale Grocer

Lawrence W. Bash (Disciples of Christ), Pastor of University Christian Church

Mrs. Robert Breihan (Methodist)

J. Donald Butler (Presbyterian UPUSA) Professor, Austin Presbyterian Theological Seminary

Mrs. Hal P. Bybee (Southern Baptist)

Mrs. S. H. Dryden (Disciples of Christ)

Miss; Dorothy Gebauer (Episcopal), _ Women, University of Texas

W. Page Keeton (Methodist), Dean, University of Texas.

William M. Logan (Presbyterian US) Presbyterian Church

William Morgan (Methodist), Pastor of University Methodist Church

William J. Murray, in f Presbyterian US), Commisioner, State of Texas

John P. Nieman (Lutheran), Insurance

Arno Nowotny (Presbyterian US), Dean University of Texas

Dan Priest( Baptist), Real Estate

Harry H. Ransom (Episcopal), : _.. University of Texas

Mrs. Mac Roy Rasor (Disciples Counselor

W, R. Woolrich (Methodist) Dean of Engineering Emeritus University of Texas President Pro Tem, Middle East Technological University, Ankaro, Turkey

Pastor of University

Railroad Commissioner

of Student Life,

Mrs. Dudley Brown (Methodist), Dallas

Van Wyck Brinkerhoff (Disciples of Christ), Lumberman, San Antonio

P, L. Day (Presbyterian US), Orthopedic Surgeon, San Antonio

Mrs. A. T. DeGroot (Disciples of Christ), Fort Worth

Mrs. Luther Holcomb (Southern Baptist), Dallas

Wales Madden (Presbyterian UPUSA), Regent, University of Texas Attorney, Shamrock Oil Corporation, Amarillo

Mrs. Joe B. Moore ( Presbyterian US), Port Lavaca

J. Mason Moxley (Presbyterian US), Owner, Duo­Distributors, Lubbock

Mrs. Helen Scott Saulsbury (Presbyterian UPUSA), Temple

Chairman: J, Donald Butler, Professor, Austin Presbyterian Theological Seminary, Austin, Texas

A. Denis Baly, Professor, Kenyon College, Gambier, Ohio

Theodore A. Gill, President, San Francisco Theological Seminary, San Anselmo, California

L. D. Haskew, Vice President, University of Texas, Austin, Texas

John Hutchison, Professor, Columbia University, N,ew York

James 1. McCord, President, Princeton Theological Seminary, Princeton, New Jersey

Cartyle Marney, Pastor, Meyers Park Baptist Church, Charlotte, North Carolina

Alexander Millen Professor, Stanford University, Palo Alto. California

Albert Outler, Professor, Perkins School of Theology, S.M.U., Dallas, Texas

Huston Smith, Professor of Philosophy and Religion, M,l.T. Cambridge, Massachusetts

Robert Sutherland, Director of Hogg Foundation, University of Texas, Austin, Texas

Franklin Young, Professor, Princeton University, Princeton New Jersey